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योगवासिष्ठः       yogavāsiṣṭhaḥ - book-5, chapter-55

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श्रीराम उवाच ।
आत्मज्ञानदिनैकार्क मत्संशयतृणानल ।
अज्ञानदाहशीतांशो सत्तासामान्यमीश किम् ॥ १ ॥
śrīrāma uvāca ,
ātmajñānadinaikārka matsaṃśayatṛṇānala ,
ajñānadāhaśītāṃśo sattāsāmānyamīśa kim 1
1. śrīrāmaḥ uvāca ātmajñānadinaikārka matsaṃśayatṛṇānala
ajñānadāhaśītāṃśuḥ sattāsāmānyam īśa kim
1. śrīrāmaḥ uvāca / ātmajñānadinaikārka matsaṃśayatṛṇānala
ajñānadāhaśītāṃśuḥ īśa / sattāsāmānyam kim
1. Śrī Rāma said: O you who are the unique sun of the day of knowledge of the self (ātman), the fire that consumes the grass of my doubts, and the moon that cools the burning heat of ignorance - O Lord, what is this general existence?
श्रीवसिष्ठ उवाच ।
यदा संक्षीयते चित्तमभावात्यन्तभावनात् ।
चित्सामान्यस्वरूपस्य सत्तासामान्यता तदा ॥ २ ॥
śrīvasiṣṭha uvāca ,
yadā saṃkṣīyate cittamabhāvātyantabhāvanāt ,
citsāmānyasvarūpasya sattāsāmānyatā tadā 2
2. śrīvasiṣṭhaḥ uvāca yadā saṃkṣīyate cittam
abhāvātyantabhāvanāt citsāmānyasvarūpasya sattāsāmānyatā tadā
2. śrīvasiṣṭhaḥ uvāca / yadā abhāvātyantabhāvanāt cittam
saṃkṣīyate / tadā citsāmānyasvarūpasya sattāsāmānyatā (bhavati)
2. Śrī Vasiṣṭha said: When the mind (citta) completely ceases through intense contemplation of absolute non-existence, then the essential nature of universal consciousness (cit) is indeed that general existence.
नूनं चेत्यांशरहिता चिद्यदात्मनि लीयते ।
असद्रूपवदत्यच्छा सत्तासामान्यता तदा ॥ ३ ॥
nūnaṃ cetyāṃśarahitā cidyadātmani līyate ,
asadrūpavadatyacchā sattāsāmānyatā tadā 3
3. nūnam cetyāṃśarahitā cit yadā ātmani līyate
asadrūpavadatyacchā sattāsāmānyatā tadā
3. nūnam yadā cetyāṃśarahitā cit ātmani līyate tadā
asadrūpavadatyacchā sattāsāmānyatā (bhavati)
3. Certainly, when consciousness (cit), devoid of any object of thought, merges into the self (ātman), then that general existence becomes exceedingly pure, like a form of non-being (asad-rūpa).
यदा सर्वमिदं किंचित्सबाह्याभ्यन्तरात्मकम् ।
अपलप्य वसेच्चेतः सत्तासामान्यता तदा ॥ ४ ॥
yadā sarvamidaṃ kiṃcitsabāhyābhyantarātmakam ,
apalapya vaseccetaḥ sattāsāmānyatā tadā 4
4. yadā sarvam idam kiṃcit sa-bāhya-abhyantara-ātmakam
apalapya vaset cetaḥ sattā-sāmānyatā tadā
4. yadā cetaḥ sarvam idam kiṃcit sa-bāhya-abhyantara-ātmakam
apalapya vaset tadā sattā-sāmānyatā
4. When consciousness (cetaḥ), having negated everything whatsoever - that which possesses both an external and internal nature - abides, then there is the generality of being (sattā-sāmānyatā).
यदा सर्वाणि दृश्यानि सत्तासामान्यवेदनम् ।
स्वरूपेण स्वरूपाभं सत्तासामान्यता तदा ॥ ५ ॥
yadā sarvāṇi dṛśyāni sattāsāmānyavedanam ,
svarūpeṇa svarūpābhaṃ sattāsāmānyatā tadā 5
5. yadā sarvāṇi dṛśyāni sattā-sāmānya-vedanam
svarūpeṇa svarūpa-ābham sattā-sāmānyatā tadā
5. yadā sarvāṇi dṛśyāni sattā-sāmānya-vedanam
svarūpeṇa svarūpa-ābham tadā sattā-sāmānyatā
5. When all perceived objects (dṛśyāni) are known as the realization of the commonality of existence, and by their intrinsic nature (svarūpeṇa) they appear as their own true self, then there is the generality of being (sattā-sāmānyatā).
दृष्टिरेषा हि परमा सदेहादेहयोः सदा ।
मुक्तयोः संभवत्येव तुर्यातीतपदोपमा ॥ ७ ॥
dṛṣṭireṣā hi paramā sadehādehayoḥ sadā ,
muktayoḥ saṃbhavatyeva turyātītapadopamā 7
7. dṛṣṭiḥ eṣā hi paramā sa-deha-a-dehayoh sadā
muktayoḥ saṃbhavati eva turya-atīta-pada-upamā
7. hi eṣā paramā dṛṣṭiḥ sadā muktayoḥ sa-deha-a-dehayoh
saṃbhavati eva turya-atīta-pada-upamā
7. Indeed, this supreme vision (dṛṣṭiḥ) is always possible for the liberated, whether embodied or disembodied; it is comparable to the state beyond the fourth (turya-atīta).
व्युत्थितस्य भवत्येषा समाधिस्थस्य चानघ ।
ज्ञस्य केवलमज्ञस्य न भवत्येव बोधजा ॥ ८ ॥
vyutthitasya bhavatyeṣā samādhisthasya cānagha ,
jñasya kevalamajñasya na bhavatyeva bodhajā 8
8. vyutthitasya bhavati eṣā samādhi-sthasya ca anagha
jñasya kevalam ajñasya na bhavati eva bodha-jā
8. anagha eṣā vyutthitasya ca samādhi-sthasya bhavati
jñasya kevalam bodha-jā ajñasya na eva bhavati
8. O sinless one (anagha)! This [vision] occurs for both the one who is engaged in worldly activity (vyutthita) and the one who is established in meditative absorption (samādhi). This [vision], born of knowledge (bodha-jā), belongs only to the wise, and certainly not to the ignorant.
अस्यां दृशि स्थिताः सर्वे जीवन्मुक्ता महाशयाः ।
सिद्धा रसा इव भुवि व्योमवीथ्यामिवानिलाः ॥ ९ ॥
asyāṃ dṛśi sthitāḥ sarve jīvanmuktā mahāśayāḥ ,
siddhā rasā iva bhuvi vyomavīthyāmivānilāḥ 9
9. asyām dṛśi sthitāḥ sarve jīvanmuktāḥ mahāśayāḥ
siddhāḥ rasāḥ iva bhuvi vyomavīthyām iva anilāḥ
9. sarve mahāśayāḥ jīvanmuktāḥ asyām dṛśi sthitāḥ
bhuvi rasāḥ iva siddhāḥ vyomavīthyām anilāḥ iva
9. All noble-minded (mahāśayā) individuals, liberated while living (jīvanmukta), who are established in this perspective, are perfected (siddha), like purified mercury (rasa) on earth, or like winds in the open sky.
अस्मत्प्रभृतयः सर्वे नारदाद्याश्च राघव ।
ब्रह्मविष्ण्वीश्वराद्याश्च दृष्टावस्यां व्यवस्थिताः ॥ १० ॥
asmatprabhṛtayaḥ sarve nāradādyāśca rāghava ,
brahmaviṣṇvīśvarādyāśca dṛṣṭāvasyāṃ vyavasthitāḥ 10
10. asmatprabhṛtayaḥ sarve nāradādyāḥ ca rāghava
brahmaviṣṇvīśvarādyāḥ ca dṛṣṭau asyām vyavasthitāḥ
10. rāghava sarve asmatprabhṛtayaḥ ca nāradādyāḥ ca
brahmaviṣṇvīśvarādyāḥ asyām dṛṣṭau vyavasthitāḥ
10. O Raghava, all of us, beginning with myself, and others like Narada, and even the likes of Brahmā, Viṣṇu, and Īśvara, are established in this very understanding.
एतामालम्ब्य पदवीं समस्तभयनाशिनीम् ।
उद्दालकोऽसाववसद्यावदिच्छं जगद्गृहे ॥ ११ ॥
etāmālambya padavīṃ samastabhayanāśinīm ,
uddālako'sāvavasadyāvadicchaṃ jagadgṛhe 11
11. etām ālambya padavīm samastabhayanāśinīm
uddālakaḥ asau avasat yāvadiccham jagadgṛhe
11. samastabhayanāśinīm etām padavīm ālambya
asau uddālakaḥ jagadgṛhe yāvadiccham avasat
11. Having embraced this path (padavī), which eliminates all fear, that sage Uddālaka dwelt in the abode of the world for as long as he wished.
अथ कालेन बहुना बुद्धिस्तस्य बभूव ह ।
विदेहमुक्तस्तिष्ठामि देहं त्यक्त्वेति निश्चला ॥ १२ ॥
atha kālena bahunā buddhistasya babhūva ha ,
videhamuktastiṣṭhāmi dehaṃ tyaktveti niścalā 12
12. atha kālena bahunā buddhiḥ tasya babhūva ha
videhamuktaḥ tiṣṭhāmi deham tyaktvā iti niścalā
12. atha bahunā kālena tasya niścalā buddhiḥ babhūva
ha: deham tyaktvā videhamuktaḥ tiṣṭhāmi iti
12. Then, after a considerable time, an unwavering conviction arose in him: 'Having abandoned this body, I shall remain liberated without a physical form (videhamukta).'
एवं चिन्तितवानद्रेर्गुहायां पल्लवासने ।
बद्धपद्मासनस्तस्थावर्धोन्मीलितलोचनः ॥ १३ ॥
evaṃ cintitavānadrerguhāyāṃ pallavāsane ,
baddhapadmāsanastasthāvardhonmīlitalocanaḥ 13
13. evam cintitavān adreḥ guhāyām pallavāsane
baddhapadmāsanaḥ tasthau ardhonmīlitalocanaḥ
13. evam cintitavān adreḥ guhāyām pallavāsane
baddhapadmāsanaḥ ardhonmīlitalocanaḥ tasthau
13. He, having thought in this manner, sat down in the lotus posture (padmāsana) on a mat of leaves within the mountain's cave, his eyes half-closed.
संयम्य गुदसंरोधाद्द्वाराणि नव चेतसः ।
मात्रास्पर्शान्विचिन्वानो भावितस्वाङ्गचिद्धनः ॥ १४ ॥
saṃyamya gudasaṃrodhāddvārāṇi nava cetasaḥ ,
mātrāsparśānvicinvāno bhāvitasvāṅgaciddhanaḥ 14
14. saṃyamya gudasaṃrodhāt dvārāṇi nava cetasaḥ
mātrāsparśān vicinvānaḥ bhāvitasvāṅgacitghanaḥ
14. gudasaṃrodhāt cetasaḥ nava dvārāṇi saṃyamya
mātrāsparśān vicinvānaḥ bhāvitasvāṅgacitghanaḥ
14. Having restrained the nine bodily openings (dvāra) which lead to the mind, through the practice of anal contraction (gudasaṃrodha), and contemplating sense contacts (mātrāsparśa), he had his own body (sva-aṅga) perceived as a dense mass of pure consciousness (cit-ghana).
संरुद्धप्राणपवनः समसंस्थानकन्धरः ।
तालुमूलतलालग्नजिह्वामूलो लसन्मुखः ॥ १५ ॥
saṃruddhaprāṇapavanaḥ samasaṃsthānakandharaḥ ,
tālumūlatalālagnajihvāmūlo lasanmukhaḥ 15
15. saṃruddhaprāṇapavanaḥ samasaṃsthānakandharaḥ
tālumūlatallagnajihvāmūlaḥ lasanmukhaḥ
15. saṃruddhaprāṇapavanaḥ samasaṃsthānakandharaḥ
tālumūlatallagnajihvāmūlaḥ lasanmukhaḥ
15. Having fully restrained his vital breath (prāṇa-pavana), with his neck held perfectly straight, with the root of his tongue (jihvāmūla) pressed firmly against the base of his palate, and with a radiant face.
न बहिर्नान्तरे नाधो नोर्ध्वे नार्थे न शून्यके ।
संयोजितमनोदृष्टिर्दन्तैर्दन्तानसंस्पृशन् ॥ १६ ॥
na bahirnāntare nādho nordhve nārthe na śūnyake ,
saṃyojitamanodṛṣṭirdantairdantānasaṃspṛśan 16
16. na bahiḥ na antare na adhaḥ na ūrdhve na arthe na
śūnyake saṃyojitamanodṛṣṭiḥ dantaiḥ dantān asaṃspṛśan
16. saṃyojitamanodṛṣṭiḥ dantaiḥ dantān asaṃspṛśan na
bahiḥ na antare na adhaḥ na ūrdhve na arthe na śūnyake
16. With his mind and gaze (dṛṣṭi) fixed, he was neither focused outwards nor inwards, neither downwards nor upwards, neither on an external object nor on emptiness (śūnyaka), and he was not letting his teeth touch each other.
प्राणप्रवाहसंरोधसमः स्वच्छाननच्छविः ।
अङ्ग चित्संविदुत्तानरोमकण्टकिताङ्गभूः ॥ १७ ॥
prāṇapravāhasaṃrodhasamaḥ svacchānanacchaviḥ ,
aṅga citsaṃviduttānaromakaṇṭakitāṅgabhūḥ 17
17. prāṇapravāhasaṃrodhasamaḥ svacchānanacchaviḥ
aṅga citsaṃviduttānaromakaṇṭakitāṅgabhūḥ
17. aṅga,
[saḥ] prāṇapravāhasaṃrodhasamaḥ,
svacchānanacchaviḥ,
citsaṃviduttānaromakaṇṭakitāṅgabhūḥ [āsīt].
17. O dear one, he appeared as if his flow of vital breath (prāṇa) had completely ceased, with a radiant, clear facial complexion, and his body was covered in goosebumps, indicating the emergence of spiritual consciousness (cit-saṃvid).
अङ्गचित्संविदाभ्यासाच्चित्सामान्यमुपाददे ।
तदभ्यासादवापान्तरानन्दस्पन्दमुत्तमम् ॥ १८ ॥
aṅgacitsaṃvidābhyāsāccitsāmānyamupādade ,
tadabhyāsādavāpāntarānandaspandamuttamam 18
18. aṅga citsaṃvidabhyāsāt citsāmānyam upādade
tat abhyāsāt avāpa antarānandaspandam uttamam
18. aṅga,
citsaṃvidabhyāsāt [saḥ] citsāmānyam upādade.
tat abhyāsāt uttamam antarānandaspandam avāpa.
18. O dear one, through the practice of knowledge of consciousness (cit-saṃvid), he acquired universal consciousness (cit-sāmānya). From that same practice, he attained a supreme inner pulsation of bliss.
तदास्वादनतो लीनचित्सामान्यदशाक्रमम् ।
विश्वंभरमनन्तात्म सत्तासामान्यमाययौ ॥ १९ ॥
tadāsvādanato līnacitsāmānyadaśākramam ,
viśvaṃbharamanantātma sattāsāmānyamāyayau 19
19. tadāsvādanataḥ līnacitsāmānyadaśākramam
viśvambharam anantātma sattāsāmānyam āyayau
19. tadāsvādanataḥ [saḥ] līnacitsāmānyadaśākramam,
viśvambharam,
anantātma,
[ca] sattāsāmānyam āyayau.
19. From experiencing that [bliss], he attained universal existence (sattā-sāmānya), which is the all-sustaining (viśvambhara) and the infinite Self (anantātman), after passing through the sequence of states where universal consciousness (cit-sāmānya) was absorbed.
तस्थौ समसमाभोगः परां विश्रान्तिमागतः ।
अनानन्दसमानन्दमुग्धमुग्धमुखद्युतिः ॥ २० ॥
tasthau samasamābhogaḥ parāṃ viśrāntimāgataḥ ,
anānandasamānandamugdhamugdhamukhadyutiḥ 20
20. tasthau samasamābhogaḥ parām viśrāntim āgataḥ
anānandasamanandamugdhamugdhamukhadyutiḥ
20. [saḥ] tasthau,
parām viśrāntim āgataḥ,
samasamābhogaḥ,
anānandasamanandamugdhamugdhamukhadyutiḥ [ca].
20. He remained, having attained supreme repose, experiencing perfect equanimity, and his facial radiance was utterly charming with a uniform joy that was free from all unhappiness.
संशान्तानन्दपुलकः पदं प्राप्यामलं गतः ।
चिरकालपरिक्षीणमननादिभवभ्रमः ॥ २१ ॥
saṃśāntānandapulakaḥ padaṃ prāpyāmalaṃ gataḥ ,
cirakālaparikṣīṇamananādibhavabhramaḥ 21
21. saṃśāntānandapulakaḥ padam prāpya amalam
gataḥ cirakālaparikṣīṇamananādibhavabhramaḥ
21. saṃśāntānandapulakaḥ cirakālaparikṣīṇamananādibhavabhramaḥ
amalam padam prāpya gataḥ
21. Having attained that pure state, his ecstatic thrills of bliss had completely subsided, and the long-standing delusion of cyclic existence (saṃsāra), which began with incessant mental activity, was entirely exhausted.
बभूव स महासत्त्वो लिपिकर्मार्पितोपमः ।
समः कलावपूर्णेन शरदच्छाम्बरेन्दुना ॥ २२ ॥
babhūva sa mahāsattvo lipikarmārpitopamaḥ ,
samaḥ kalāvapūrṇena śaradacchāmbarendunā 22
22. babhūva saḥ mahāsattvaḥ lipikarmārpitopamaḥ
samaḥ kalāvapurṇena śaradacchāmbarendunā
22. saḥ mahāsattvaḥ lipikarmārpitopamaḥ (ca)
kalāvapurṇena śaradacchāmbarendunā samaḥ babhūva
22. That great being (mahasattva) became still, like a figure fixed in a painting, and was comparable to the moon, incomplete in its digits, in a clear autumn sky.
उपशशाम शनैर्दिवसैरसौ कतिपयैः स्वपदे विमलात्मनि ।
तरुरसः शरदन्त इवामले रविकरौजसि जन्मदशातिगः ॥ २३ ॥
upaśaśāma śanairdivasairasau katipayaiḥ svapade vimalātmani ,
tarurasaḥ śaradanta ivāmale ravikaraujasi janmadaśātigaḥ 23
23. upaśaśāma śanaiḥ divasaiḥ asau katipayaḥ svapade vimalātmani
tarurasaḥ śaradante iva amale ravikaraujasi janmadaśātigaḥ
23. asau katipayaḥ divasaiḥ śanaiḥ svapade vimalātmani upaśaśāma,
janmadaśātigaḥ.
iva śaradante amale ravikaraujasi tarurasaḥ (upaśaśāma)
23. Over a few days, he slowly subsided into his own pure self (ātman), having transcended the state of (re)birth, just as the sap of a tree at the end of autumn withdraws into the pure brilliance of the sun's rays.
गतसकलविकल्पो निर्विकारोऽभिरामः सकलमलविलासोपाधिनिर्मुक्तमूर्तिः ।
विगलितसुखमाद्यं तत्सुखं प्राप यस्मिंस्तृणमिव जलराशावूह्यते शक्रलक्ष्मीः ॥ २४ ॥
gatasakalavikalpo nirvikāro'bhirāmaḥ sakalamalavilāsopādhinirmuktamūrtiḥ ,
vigalitasukhamādyaṃ tatsukhaṃ prāpa yasmiṃstṛṇamiva jalarāśāvūhyate śakralakṣmīḥ 24
24. gatasakalavikalpaḥ nirvikāraḥ abhirāmaḥ
sakalamalavilāsopādhinirmuktamūrtiḥ
vigalitasukham ādyam tat sukham prāpa yasmin
tṛṇam iva jalarāśau ūhyate śakralakṣmīḥ
24. saḥ gatasakalavikalpaḥ nirvikāraḥ abhirāmaḥ sakalamalavilāsopādhinirmuktamūrtiḥ (san),
yasmim tṛṇam iva jalarāśau śakralakṣmīḥ ūhyate,
(tādṛśam) vigalitasukham ādyam tat sukham prāpa.
24. All his mental constructs had vanished; he became changeless and beautiful, his form freed from all defilements, manifestations, and limiting adjuncts. He attained that primordial happiness (sukha) from which (ordinary) happiness has dissolved – a state of final liberation (mokṣa) in which even the splendor of Indra (Śakra) is carried away like a blade of grass in the ocean.
अपरिमितनभोन्तर्व्यापिदिग्व्यापि पूर्णं भुवनभरणशीलं भूरिभव्योपसेव्यम् ।
कथनगुणमतीतं सत्यमानन्दमाद्यं परमसुखमनन्तं ब्राह्मणोऽसौ बभूव ॥ २५ ॥
aparimitanabhontarvyāpidigvyāpi pūrṇaṃ bhuvanabharaṇaśīlaṃ bhūribhavyopasevyam ,
kathanaguṇamatītaṃ satyamānandamādyaṃ paramasukhamanantaṃ brāhmaṇo'sau babhūva 25
25. aparimita-nabhaḥ-antar-vyāpi diś-vyāpi pūrṇam
bhuvana-bharaṇa-śīlam bhūri-bhavya upasevyam
kathana-guṇam atītam satyam ānandam ādyam
parama-sukham anantam brāhmaṇaḥ asau babhūva
25. asau brāhmaṇaḥ aparimita-nabhaḥ-antar-vyāpi
diś-vyāpi pūrṇam bhuvana-bharaṇa-śīlam
bhūri-bhavya upasevyam kathana-guṇam atītam satyam
ānandam ādyam parama-sukham anantam babhūva
25. That Brahmin (brāhmaṇa) was boundless, pervading the interior of the sky and all directions, full, accustomed to sustaining the worlds, and served by many great, auspicious beings. He was beyond description and attributes, truth (satya), bliss (ānanda), primeval, supreme happiness, and infinite.
गतवति पदमाद्यं चेतसि स्वच्छभावं द्विजतनुरथ मासैः सोपविष्टैव षड्भिः ।
रविकरपरितप्ता वातभांकाररम्या तनुतरुभुजतन्त्री शैलवीणा बभूव ॥ २६ ॥
gatavati padamādyaṃ cetasi svacchabhāvaṃ dvijatanuratha māsaiḥ sopaviṣṭaiva ṣaḍbhiḥ ,
ravikaraparitaptā vātabhāṃkāraramyā tanutarubhujatantrī śailavīṇā babhūva 26
26. gata-vati padam ādyam cetasi svaccha-bhāvam
dvija-tanuḥ atha māsaiḥ sa-upaviṣṭā eva
ṣaḍbhiḥ ravi-kara-paritaptā vāta-bhāṅkāra-ramyā
tanu-taru-bhuja-tantrī śaila-vīṇā babhūva
26. cetasi ādyam padam svaccha-bhāvam gata-vati,
atha ṣaḍbhiḥ māsaiḥ sa-upaviṣṭā eva dvija-tanuḥ ravi-kara-paritaptā vāta-bhāṅkāra-ramyā tanu-taru-bhuja-tantrī śaila-vīṇā babhūva
26. When the mind (cetas) had attained the primal state and a pure disposition, then after six months, the body of the Brahmin (dvija), scorched by the sun's rays and rendered beautiful by the humming of the wind, became a mountain vīṇā (śaila-vīṇā), with its slender tree-like arms serving as strings.
अथ बहुतरकालेनैतदद्रेर्भुवं तामुपययुरगकन्याऽसंयुता मातरः खात् ।
अभिमतफलसिद्ध्यौ संयुता एव सर्वा अनलमिव शिखानां पङ्क्तयः पिङ्गकेश्यः ॥ २७ ॥
atha bahutarakālenaitadadrerbhuvaṃ tāmupayayuragakanyā'saṃyutā mātaraḥ khāt ,
abhimataphalasiddhyau saṃyutā eva sarvā analamiva śikhānāṃ paṅktayaḥ piṅgakeśyaḥ 27
27. atha bahu-tara-kālena etat adreḥ bhuvam tām
upayayuḥ aga-kanyāḥ a-saṃyutāḥ mātaraḥ khāt
| abhimata-phala-siddhyau saṃyutāḥ eva sarvāḥ
analam iva śikhānām paṅktayaḥ piṅga-keśyaḥ ||
27. atha bahu-tara-kālena,
aga-kanyāḥ a-saṃyutāḥ mātaraḥ khāt etat adreḥ tām bhuvam upayayuḥ.
abhimata-phala-siddhyau saṃyutāḥ eva sarvāḥ analam iva piṅga-keśyaḥ śikhānām paṅktayaḥ (iva babhūvuḥ).
27. Then, after a very long time, the mountain maidens (agakanyā) and the mothers (mātaraḥ), arriving unaccompanied, descended from the sky to that land of this mountain. All of them, indeed united for the attainment of desired results, appeared like rows of yellowish-brown-haired flames.
दिनकरकरशुष्कं विप्रकंकालकं त ज्झटिति मुकुटकोटौ खड्गखट्वाङ्गमध्ये ।
सकलविबुधवन्द्या खिंखिनी देवदेवी निशि नवतरवृत्ताकान्तकान्तिं चकार ॥ २८ ॥
dinakarakaraśuṣkaṃ viprakaṃkālakaṃ ta jjhaṭiti mukuṭakoṭau khaḍgakhaṭvāṅgamadhye ,
sakalavibudhavandyā khiṃkhinī devadevī niśi navataravṛttākāntakāntiṃ cakāra 28
28. dina-kara-kara-śuṣkam vipra-kaṅkālakaṃ tat
jhaṭiti mukuṭa-koṭau khaḍga-khaṭvāṅga-madhye
| sakala-vibudha-vandyā khiṅkhinī deva-devī
niśi nava-tara-vṛtta-ākrānta-kāntim cakāra ||
28. dina-kara-kara-śuṣkam tat vipra-kaṅkālakaṃ jhaṭiti mukuṭa-koṭau khaḍga-khaṭvāṅga-madhye (bhūtam).
sakala-vibudha-vandyā khiṅkhinī deva-devī niśi nava-tara-vṛtta-ākrānta-kāntim cakāra.
28. That Brahmin's (vipra-kaṅkālaka) skull, dried by the sun's rays, was quickly positioned within the crown's peak, amidst the sword and skull-staff. The revered goddess Khiṅkhinī (devadevī), worshipped by all divine beings, then imbued the night with a fresh, expansive radiance.
इत्युद्दालकदेहकं सुविलसन्मायूरबर्हव्रजव्यालोलाब्दलवे नवैर्विवलिते मन्दारमालागणैः ।
शेते खिंखिनिका महाभगवती लीलाललामे लताजाले भृङ्ग इवान्तपुष्पपटले पश्चादुपागच्छति ॥ २९ ॥
ityuddālakadehakaṃ suvilasanmāyūrabarhavrajavyālolābdalave navairvivalite mandāramālāgaṇaiḥ ,
śete khiṃkhinikā mahābhagavatī līlālalāme latājāle bhṛṅga ivāntapuṣpapaṭale paścādupāgacchati 29
29. iti uddālakadehakām suvilasanmāyūrabarhvraja-vyālolābda-lave
navaiḥ vivvalite mandāramālāgaṇaiḥ
śete khiṅkhinikā mahābhagavatī līlā-lalāme latā-jāle
bhṛṅgaḥ iva antapuṣpapaṭale paścāt upāgacchati
29. iti mahābhagavatī khiṅkhinikā
suvilasanmāyūrabarhvraja-vyālolābda-lave navaiḥ mandāramālāgaṇaiḥ
vivvalite śete paścāt antapuṣpapaṭale bhṛṅgaḥ iva
līlā-lalāme latājāle uddālakadehakām upāgacchati
29. Thus, the great goddess Khiṅkhinikā rests in a cloud segment, which sways with a multitude of brilliantly shining peacock feathers and is entwined with new Mandāra garlands. Later, like a bee in a cluster of inner flowers, she approaches Uddālaka's body within the charming creeper network.
एषोद्दालकचित्तवृत्तिकलनावल्ली विवेकस्फुर त्स्वानन्दप्रविकासभासिकुसुमा हृत्कानने विस्तृता ।
रूढा यस्य कदाचिदेव विहरन्नप्येव सच्छायया नासावेति वियोगमेति सफलेनोच्चैस्तरां संगमम् ॥ ३० ॥
eṣoddālakacittavṛttikalanāvallī vivekasphura tsvānandapravikāsabhāsikusumā hṛtkānane vistṛtā ,
rūḍhā yasya kadācideva viharannapyeva sacchāyayā nāsāveti viyogameti saphalenoccaistarāṃ saṃgamam 30
30. eṣā uddālakacittavṛttikalanāvallī
vivekasphuratsvānandapravikāsabhāsikusumā hṛtkānane vistṛtā rūḍhā
yasya kadācit eva viharan api eva sat-chāyayā na
asau eti viyogam eti saphalena uccaiḥ-tarām saṅgamam
30. eṣā uddālakacittavṛttikalanāvallī
vivekasphuratsvānandapravikāsabhāsikusumā hṛtkānane vistṛtā rūḍhā
yasya kadācit eva viharan api asau sat-chāyayā
viyogam na eti saphalena uccaiḥ-tarām saṅgamam eti
30. This creeper of Uddālaka's mental faculties, characterized by flowers that brilliantly shine with the manifestation of self-bliss (svānanda) sparkling from discrimination (viveka), is widely extended and deeply rooted in the heart-forest. Whoever has cultivated this, even while engaging in various activities, will, by its beneficial shade, never experience separation but instead attain the highest success in union.

Links to all chapters:

vairāgya prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33

mumukṣu prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20

utpatti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122

sthiti prakaraṇa

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62

upaśama prakaraṇa (current book)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 (current chapter) Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93

nirvāṇa prakaraṇa (bhāga 1)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128

nirvāṇa prakaraṇa (bhāga 2)

Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41 Chapter 42 Chapter 43 Chapter 44 Chapter 45 Chapter 46 Chapter 47 Chapter 48 Chapter 49 Chapter 50 Chapter 51 Chapter 52 Chapter 53 Chapter 54 Chapter 55 Chapter 56 Chapter 57 Chapter 58 Chapter 59 Chapter 60 Chapter 61 Chapter 62 Chapter 63 Chapter 64 Chapter 65 Chapter 66 Chapter 67 Chapter 68 Chapter 69 Chapter 70 Chapter 71 Chapter 72 Chapter 73 Chapter 74 Chapter 75 Chapter 76 Chapter 77 Chapter 78 Chapter 79 Chapter 80 Chapter 81 Chapter 82 Chapter 83 Chapter 84 Chapter 85 Chapter 86 Chapter 87 Chapter 88 Chapter 89 Chapter 90 Chapter 91 Chapter 92 Chapter 93 Chapter 94 Chapter 95 Chapter 96 Chapter 97 Chapter 98 Chapter 99 Chapter 100 Chapter 101 Chapter 102 Chapter 103 Chapter 104 Chapter 105 Chapter 106 Chapter 107 Chapter 108 Chapter 109 Chapter 110 Chapter 111 Chapter 112 Chapter 113 Chapter 114 Chapter 115 Chapter 116 Chapter 117 Chapter 118 Chapter 119 Chapter 120 Chapter 121 Chapter 122 Chapter 123 Chapter 124 Chapter 125 Chapter 126 Chapter 127 Chapter 128 Chapter 129 Chapter 130 Chapter 131 Chapter 132 Chapter 133 Chapter 134 Chapter 135 Chapter 136 Chapter 137 Chapter 138 Chapter 139 Chapter 140 Chapter 141 Chapter 142 Chapter 143 Chapter 144 Chapter 145 Chapter 146 Chapter 147 Chapter 148 Chapter 149 Chapter 150 Chapter 151 Chapter 152 Chapter 153 Chapter 154 Chapter 155 Chapter 156 Chapter 157 Chapter 158 Chapter 159 Chapter 160 Chapter 161 Chapter 162 Chapter 163 Chapter 164 Chapter 165 Chapter 166 Chapter 167 Chapter 168 Chapter 169 Chapter 170 Chapter 171 Chapter 172 Chapter 173 Chapter 174 Chapter 175 Chapter 176 Chapter 177 Chapter 178 Chapter 179 Chapter 180 Chapter 181 Chapter 182 Chapter 183 Chapter 184 Chapter 185 Chapter 186 Chapter 187 Chapter 188 Chapter 189 Chapter 190 Chapter 191 Chapter 192 Chapter 193 Chapter 194 Chapter 195 Chapter 196 Chapter 197 Chapter 198 Chapter 199 Chapter 200 Chapter 201 Chapter 202 Chapter 203 Chapter 204 Chapter 205 Chapter 206 Chapter 207 Chapter 208 Chapter 209 Chapter 210 Chapter 211 Chapter 212 Chapter 213 Chapter 214 Chapter 215 Chapter 216